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约翰壹书生命读经 · 第25篇

神圣出生的美德以实行神圣的义（一）

The Virtues of the Divine Birth to Practice the Divine Righteousness (1)
1读经：约翰一书2:28—3:10上。在以前各篇信息中，我们已经看过这封书信的头二段：神圣生命的交通，（约壹一1～二11，）和神圣膏油涂抹的教导。（约壹二12～27。）在本篇信息中，我们要来看第三段：神圣出生的美德。(约壹二28～五21。）这里的次序非常有意义。首先约翰给我们看见，在神圣的生命里，有交通的享受；在这交通里，我们享受膏油涂抹的教导。接著，约翰写到神圣出生的美德。按照约壹二章二十八节至三章十节上所说，神圣出生的美德是为著实行神圣的义。
1Scripture Reading: 1 John 2:28—3:10a In previous messages we have covered the first two sections of this Epistle: the fellowship of the divine life (1:1— 2:11) and the teaching of the divine anointing (2:12-27). In this message we come to the third section: the virtues of the divine birth (2:28—5:21). The sequence here is very significant. First, John shows us that in the divine life there is the enjoyment of fellowship, and in this fellowship we enjoy the teaching of the anointing. Following this, John writes concerning the virtues of the divine birth. According to 2:28—3:10a, the virtues of the divine birth are for the practice of the divine righteousness
2生我们者与要来者约壹二章二十八节说，『现在，孩子们，你们要住在主里面；这样，祂若显现，我们就可以坦然无惧，当祂来临的时候，也不至于蒙羞离开祂。』本节的『主』乃指父与子。这就是说，『主』实际上是指三一神。因此，住在主里面，就是住在父、子、灵里面。
2THE BEGETTING ONE AND THE COMING ONE First John 2:28 says, “And now, little children, abide in Him, that if He is manifested, we may have boldness and not be put to shame from Him at His coming.” The pronoun “Him” in this verse refers to the Father and the Son. This means that “Him” actually refers to the Triune God. Hence, to abide in Him is to abide in the Father, the Son, and the Spirit
3按照上下文，『祂若显现』的代名词『祂，』必定是指子，这样的领会由本节『当祂来临的时候』可得证实。约翰在这里是说，子若显现，我们就可以坦然无惧，当祂来临的时候，也不至于蒙羞离开祂。约翰在二十九节接著说，『你们若晓得祂是义的，就当知道凡行义的人也都是从祂生的。』这里的『祂』是总括的指父、子、灵，三一神，因为是指著前节的『祂，』就是要来的子，也是指本节下半的『祂，』就是生我们的父。这有力的指明子与父原是一。（约十30。）代名词『祂』是指要来的子，也是指生我们的父。是父（不是子）生了我们，是子（不是父）将要来临。本节的代名词『祂』用作两个用途，用以指著要来的祂（子），也指著生我们的祂（父）。父与子究竟是一还是二？这问题最好的答案是：祂们是二而一。祂既是那要来者，也是那生我们者。作为生我们者，祂是父；作为要来者，祂是子。
3The pronoun “He” in the phrase “He is manifested,” according to the context, must refer to the Son. This understanding is supported by the phrase “a tHis coming,” found at the end of the verse. Here John is saying that if the Son is manifested, we may have boldness and not be put to shame from Him at His coming. In verse 29 John continues, “If you have known that He is righteous, you know also that everyone who practices righteousness has been begotten of Him.” “He” here denotes the Triune God, the Father, the Son, and the Spirit, all-inclusively, because it refers to “He” and “Him” in the preceding verse, which denote the coming Son, and it also denotes “Him” in this verse, referring to the Father who has begotten us. This indicates strongly that the Son and the Father are one (John 10:30). The pronoun “He” refers both to the Son who is coming and to the Father who has begotten us. It is the Father, not the Son, who has begotten us, but it is the Son, not the Father, who is coming. In this verse “He” as a pronoun serves two purposes, referring both to Him (the Son) who is coming and also to Him (the Father) who has begotten us. Are the Father and the Son one or two? The best answer to this question is to say that They are two-one. He is both the One who will come and the One who has begotten. As the begetting One, He is the Father; and as the coming One, He is the Son.
住在主里面
ABIDING IN HIM
4使徒约翰在约壹二章二十八节说，『现在，孩子们，你们要住在主里面。』约翰写给三班受信者的话，是从二章十三节开始，结束于二章二十七节。二十八节又回到所有的受信者。因此他再一次称呼他们为孩子们，如一节、十二节。
4In 2:28 the apostle John says, “And now, little children, abide in Him.” The word that begins in 2:13, to the three different classes of recipients, ends in verse 27. Now verse 28 returns to all the recipients. For this reason, the address is again to the “little children,” as in verses 1 and 12
5十三至二十七节写给三班受信者的话，结束于一个嘱咐：要按这膏油涂抹所教导你们的，住在祂里面。从二章二十八节至三章二十四节，使徒继续描述住在主里面的生活。这段话的开始、（约壹二28、）继续、（约壹三6、）以及结束，（约壹三24，）都是住在主里面。我们已经指出，这里的代名词『祂，』是确定的指著要来的子基督。所以前文『住在主里面，』（原文为『住在祂里面，』）乃重复前节的『住在祂里面。』但前节是联于神圣的三一。这指明子是三一神的具体化身，与父或灵都是不可分的。约翰在二章二十八节说，我们若住在主里面，『我们就可以坦然无惧，当祂来临的时候，也不至于蒙羞离开祂。』『当祂来临的时候，』直译是『在祂的同在（巴路西亚）中。』约翰说不至于蒙羞，这指明有些信徒，他们没有住在主里面，（就是没有照著对基督身位的纯正信仰，留在神圣生命的交通里，）反被关于基督的异端教训迷惑，（约壹二26，）他们将来要受刑罚，蒙羞离开祂，就是离开祂荣耀的巴路西亚。
5The word addressed to the three groups of recipients in 2:13-27 concludes in the charge to “abide in Him” as the anointing has taught us. In this section, from 2:28 through 3:24, the apostle continues to describe the life that abides in the Lord. It begins (2:28), continues (3:6), and ends (3:24) with “abide in Him.” As we have pointed out, here the pronoun “He” refers definitely to Christ the Son, who is coming. This, with the preceding clause, “abide in Him,” which is a repetition of the clause in verse 27 involving the Trinity, indicates that the Son is the embodiment of the Triune God, inseparable from the Father or the Spirit. In verse 28 John says that if we abide in Him, “we may have boldness and not be put to shame from Him at His coming.” The Greek words translated “at His coming” literally mean “in His presence” (parousia). John’sword about not being put to shame indicates that some believers who do not abide in the Lord (that is, do not remain in the fellowship of the divine life according to pure faith in Christ’s Person), but are led astray by the heretical teachings concerning Christ (v. 26), will be punished by being put to shame from Him, from His glorious parousia
晓得祂是义的
KNOWING THAT HE IS RIGHTEOUS
6约翰在二章二十九节用了两个关于认识的辞：『你们若晓得祂是义的，就当知道凡行义的人也都是从祂生的。』第一个辞『晓得，』原文指凭著有知觉之认识的了解，是一种内里更深的看见。这是为著认识主。但第二个辞『知道，』原文指外面客观的认识。这是为著认识人。二十九节『义的』是指一章九节公义的神，和二章一节那义者耶稣基督。从二章二十八节开始，使徒在写给所有受信者的话中，把重点从一章三节至二章十一节神圣生命的交通，以及二章十二至二十七节神圣三一的膏油涂抹，转到神的公义。神圣生命的交通与神圣三一的膏油涂抹应当有一个结果，就是公义之神的彰显。
6In verse 29 John twice uses the word “know”: “If you have known that He is righteous, you know also that everyone who practices righteousness has been begotten of Him.” The first use of the word know is a translation of the Greek word eideta, from oida, perceived with a conscious knowledge, a deeper inward seeing. This is for knowing the Lord. But the second use of the word “know” is a translation of the Greek word ginoskete, from ginosko, the outward objective knowledge. This is for knowing man. The word “righteous” in verse 29 refers to the righteous God in 1:9 and Jesus Christ the Righteous in 2:1. In this word to all the recipients, beginning from 2:28, the apostle turns his emphasis from the fellowship of the divine life in 1:3—2:11 and the anointing of the Divine Trinity in 2:12-27 to the righteousness of God. The fellowship of the divine life and the anointing of the Divine Trinity should have an issue, that is, should issue in the expression of the righteous God.
知道凡行义的人
KNOWING THAT EVERYONE
都是从神生的
WHO PRACTICES RIGHTEOUSNESS HAS BEEN BEGOTTEN OF GOD
7按照约翰在二章二十九节的话，我们若晓得神是义的，『就当知道凡行义的人也都是从祂生的。』实行义不是偶尔、特意的行义，就如某种特别的行动，乃是习惯、不经意的实行义，乃是普通的日常生活。（三章七节者同。）这是由我们藉以从公义之神而生，里面的神圣生命，所产生的自然生活。因此，这是那在祂一切作为、行动上都是公义之神活的彰显。这不仅是外面的行为，乃是里面生命的显明；不仅是特意的行动，乃是生命从我们所有分于之神圣性情里的流出。这就是住在主里面的生活的第一条件。这全是因著神圣的出生，就是『从祂生的』这辞，以及下节『神的儿女』这称呼（约壹三1）所指明的。约翰的著作说到永远神圣生命的奥秘，非常强调神圣的出生，（约壹三9，四7，五1，4，18，约一12～13，）就是我们的重生。（约三3，5。）人类竟能从神而生，罪人竟能成为神的儿女，这是全宇宙中最大的奇迹！藉著这种惊人的神圣出生，我们得著了神圣的生命，就是永远的生命，（约壹一2，）作为神圣的种子种到我们里面。（约壹三9。）出于这种子，神圣生命一切的丰富都从我们里面长出来。藉此我们就住在三一神里面，并在我们的为人生活中活出这神圣的生命，就是活出那不实行罪，（约壹二9，）却实行义、（约壹二29、）爱弟兄、（约壹五1、）胜过世界、（约壹五4、）且不为那恶者所摸（约壹五18）的生命。
7According to John’s word in verse 29, if we know that God is righteous, we “know also that everyone who practices righteousness has been begotten of Him.” To practice righteousness is not merely to do righteousness occasionally and purposely as some particular act; it is to do righteousness habitually and unintentionally as one’s common daily living. It is the same in 3:7. This is an automatic living that issues from the divine life within us, with which we have been begotten of the righteous God. Hence, it is a living expression of God, who is righteous in all His deeds and acts. It is not merely outward behavior, but the manifestation of the inward life; not merely an act of purpose, but the flow of life from within the divine nature we partake of. This is the first condition of the life that abides in the Lord. It is all due to the divine birth, which is indicated by the word “has been begotten of Him” and the title “children of God” in 3:1. John’s writings on the mysteries of the eternal divine life place much emphasis on the divine birth (3:9; 4:7; 5:1, 4, 18; John 1:12-13), which is our regeneration (John 3:3, 5). It is the greatest wonder in the entire universe that human beings could be begotten of God, and sinners could be made children of God! Through such an amazing divine birth we have received the divine life, which is the eternal life (1 John 1:2), as the divine seed sown into our being (3:9). Out of this seed all the riches of the divine life grow from within us. It is by this that we abide in the Triune God and live the divine life in our human living, a life that does not practice sin (3:9), but practices righteousness (2:29), loves the brothers (5:1), overcomes the world (5:4), and is not touched by the evil one (5:18).
住在三一神里面
ABIDING IN THE TRIUNE GOD AND THE DIVINE BIRTH
与神圣的出生
8约壹二章二十八节至三章十节上指明我们能住在主里面。我们已经指出，这些经节所用的一些代名词指明，住在主里面实际上就是住在三一神里面。我们要住在三一神里面不是一件简单的事。人怎么能住在神里面？住5在神里面和与神同行不一样。创世记五章告诉我们，以诺与神同行。但住在神里面是甚么意思？约翰在这里不是说与神同行，乃是说住在神里面。住在神里面的意思就是居住在神里面。我们也许发觉，要领会与神同住的意义相当容易。然而按照天然的心思，人住在神里面似乎是不可能的。住在三一神里面与神圣的出生有关。这封书信的第三段强调神圣的出生。在二章二十九节有『从祂生的』这样的话。在三章九节，四章七节，五章一、四、十八节有『从神生的』这辞。藉此我们看见，约翰重复的题到我们神圣的出生。我们要住在神里面，就需要领悟我们已经有了神圣的出生，我们已经从神而生。藉这神圣的出生，我们已经接受了神圣的生命，就是神圣的种子。神圣的种子已经种到我们这人里面，我们已经从神而生，这太奇妙了！当一个小孩子从他的父母而生，他自然就有人的生命。我们可以说，这人的生命是从撒下人的种子来的，小孩子这个人来自人的种子。这种子对小孩子的生活意义重大，因为这种子使他和任何动物都不一样。因为新生的婴孩有人的种子，所以小孩子能住在人性里。他已经从人性而生，从那种子有了人的生命。因此，小孩子不难停留、住、居住在人性里。事实上，小孩子住在人性里是天然、自然、自动的。他能住在人性里，因为他已经有了属人的出生，从人的种子得著了人的生命。
8First John 2:28—3:10a indicates that we can abide in the Lord. We have pointed out that certain pronouns used in these verses indicate that to abide in the Lord is actually to abide in the Triune God. It is not a simple matter for us to abide in the Triune God. How can human beings abide in God? To abide in God is different from walking with Him. Genesis tells us that Enoch walked with God. But what does it mean to abide in Him? Here John does not speak of walking with God, but speaks of abiding in God. To abide in God means to dwell in Him. We may find it rather easy to understand what it means to abide with God or dwell with God. But according to the natural mind it seems that it is impossible for human beings to dwell, to abide, in God. Abiding in the Triune God is a matter that involves the divine birth. The third section of this Epistle emphasizes the divine birth. We have the words “begotten of Him” in 2:29 and the phrase “begotten of God” in 3:9; 4:7; 5:1, 4, and 18. By this we see that John repeatedly refers to our divine birth. In order for us to dwell in God, we need to realize that we have had a divine birth, that we have been born of God. Through this divine birth we have received the divine life, which is the divine seed. How wonderful that a divine seed has been sown into our being and that we have been born of God! When a child is born of his parents, he automatically has a human life. We may say that this human life came from the sowing of a human seed, that the child’s being came from a human seed. This seed means a great deal to a child’s living, for it causes him to be different from any kind of animal. Because a newborn child has a human seed, the child can dwell in humanity. He has been born of humanity, and he has a human life from that seed. Therefore, it is easy for the child to remain, abide, dwell, in humanity. Actually, for a child to dwell in humanity is natural, spontaneous, and automatic. He can abide in humanity because he has had a human birth and possesses a human life from the human seed.
9假定有人吩咐狗住在人性里，狗也可以暂时假装像人一样直立，但至终狗会回复到四脚站立，自然的照著牠里面狗的性情生活。因为狗没有属人的出生，没有人的生命，人的种子，使牠能住在人性里。
9Suppose someone commanded a dog to abide in humanity. A dog may pretend for a little while to stand upright like a human being. But eventually he will go back to standing on four feet and spontaneously live according to the dog nature within him. Because a dog has not had a human birth, he does not have the human life, the human seed, to enable him to abide in humanity.
10你知道是甚么使我们能以住在三一神里面？我们能住在祂里面是因为我们已经从祂而生。人类竟能从神而生，这是奇迹中的奇迹。虽然神是神圣的，我们是罪人，然而我们已经从那神圣者而生。没有甚么能比这事更大了。这神圣的出生不是仅仅道理，或是心理上所经历的事。相反的，这出生事实上已经生机的发生在我们灵里。主耶稣在约翰三章六节说，『从那灵生的，就是灵。』赞美主，我们已经经历这样的出生！这神圣的出生带给我们神圣的生命，而神圣的生命乃是现今在我们这人里面神圣的种子。在这神圣的生命里，我们自然的居住、住留在三一神里面。我们已经住在三一神里面。我们既然已经在祂里面，就不需要操练自己去住在祂里面。不过，我们必须注意，不让住在三一神里面这事受到打岔。
10Do you know what makes it possible for us to dwell in the Triune God? We can dwell in Him because we have been born of Him. It is the wonder of wonders that human beings can be born of God. Although God is divine and we are sinners, we have nevertheless been born of the divine Being. Nothing could be greater than this. This divine birth is not merely a doctrine or something experienced psychologically. On the contrary, this birth has actually taken place organically in our spirit. In John 3:6 the Lord Jesus says, “That which is born of the Spirit is spirit.” Praise the Lord that we have experienced such a birth! This divine birth brings us a divine life, and the divine life is the divine seed which is now in our being. In this divine life we spontaneously abide, dwell, in the Triune God. We are already dwelling in the Triune God. There is no need for us to exercise ourselves to dwell in Him since we are already in Him. However, we need to be careful not to allow this abiding in the Triune God to be interrupted
11我们已经从神而生，神的种子就住在我们里面。藉这种子我们就在神里面，也能住在神里面。我们不需要作甚么，但我们不该让我们住在祂里面这事受到打岔。这是约翰一再嘱咐我们要住在神里面的原因。约翰在约壹三章二十四节说，我们知道神住在我们里面，乃是由于祂所赐给我们的那灵。这指明主住在我们里面，与我们住在主里面，完全是在那灵里面。
11We have been born of God, and God’s seed abides in us. By this seed we are in God and can abide in God. There is no need for us to do anything. But we should not let our abiding in Him be interrupted. This is the reason John charges us again and again to abide in Him. In 3:24 John says that we know that He abides in us, by the Spirit whom He gave to us. This indicates that the Lord’s abiding in us and our abiding in Him is altogether in the Spirit
为包罗万有的灵所浸透
SATURATED WITH THE ALL-INCLUSIVE SPIRIT
12因为我们已经从神而生，并且因为祂的生命是神圣的种子住在我们里面，所以我们能住在祂里面。当我们住在祂里面，祂就浸透我们。当然，约翰没有用『浸透』这辞，但我们若经历约翰一书这一段所记载的，我们会了解，约翰所说的实际上是关系到被三一神所浸透。三一神不是理论或神学；三一神是那活的灵，是膏油涂抹。因此，当我们住在三一神里面，祂这包罗万有、复合、内住、赐生命的灵就要浸透我们，我们就要被祂所泡透。
12Because we have been born of God and because His life as a divine seed abides in us, we can abide in Him. As we abide in Him, He saturates us. Of course, John does not use the word “saturates.” But if we experience what is written in this section of 1 John, we shall realize that what John speaks of actually involves being saturated with the Triune God. The Triune God is not a theory or theology; He is the living Spirit, the anointing. Therefore, when we abide in the Triune God, He as the all-inclusive, compound, indwelling, life-giving Spirit will saturate us, and we shall be soaked with Him
13我们越被三一神所膏抹，就越被祂所浸透。我们用涂油漆在布上来作说明。油漆越涂在布上，布就越把油漆吸收到里面，直到布被油漆浸透。至终，整块布都被油漆浸透。膏油涂抹乃是神圣的涂漆。我们已经看见，膏油涂抹是我们里面那复合、包罗万有、赐生命、内住之灵（就是经过过程的三一神）的运行。油漆怎样是由不同的元素组成的，这膏油涂抹（经过过程的三一神）也照样包含许多不同的元素：神性、人性、成为肉体、为人生活、钉十字架和复活。这一切元素都已经复合在这包罗万有的灵里面，祂就是我们正被涂上的神圣油漆。现在这灵正在里面膏抹我们，将神性、人性、成为肉体、为人生活、钉十字架和复活的元素涂到我们全人里面，直到我们被这些元素浸透。我的负担是要给神的儿女看见，基督徒的生活不是宗教或道理的事，基督徒的生活完全是被包罗万有的灵所浸透的事。这种浸透不能藉著道理或神学来完成。这事的完成惟有藉著经过过程的三一神，就是包罗万有的灵才有可能。许多基督徒对于那灵没有正确的领会。有些人以为那灵不过是一种力量；有些人宣称那灵在信徒里面代表父与子。这种对那灵的领会与圣经所启示的相差很远。在这种关于那灵的教导里，包含在赐生命之灵里的元素就没有地位了。按照这种领会，那灵充其量不过是一种力量或能力，或是父与子的代表。那些人持守这种关于那灵的观念，并不了解按照圣经来看，那灵是经过过程之三一神的终极完成，许多元素已经复合在这一位灵里面。因此，当这内住的灵膏抹我们的时候，就用经过过程之三一神一切的元素浸透我们全人。我们就是这样蒙了重生、被变化并且得荣耀。
13The more we are anointed with the Triune God, the more we are saturated with Him. Let us use as an illustration a piece of cloth that has paint applied to it. The more the paint is applied to the cloth, the more the cloth soaks the paint in until it is saturated with it. Eventually, the entire cloth will be saturated with the paint. The anointing is a divine painting. We have seen that the anointing is the moving within us of the compound, all-inclusive, life-giving, indwelling Spirit, who is the processed Triune God. Just as paint is composed of different elements, so this anointing, the processed Triune God, includes a number of different elements: divinity, humanity, incarnation, human living, crucifixion, and resurrection. All these elements have been compounded into the all-inclusive Spirit, who is the divine paint with which we are being painted. Now this Spirit is within us anointing us, painting the elements of divinity, humanity, incarnation, human living, crucifixion, and resurrection into our being until we are saturated with them. My burden is to show the children of God that the Christian life is not a matter of religion or doctrine. The Christian life is altogether a matter of being saturated with the all-inclusive Spirit. This saturation cannot be accomplished by doctrine or theology. This is possible only through the processed Triune God, who is the all-inclusive Spirit. Many Christians do not have a proper understanding of the Spirit. Some regard the Spirit merely as a force; others claim that the Spirit is in the believers to represent the Father and the Son. Such an understanding of the Spirit is far off from what is revealed in the Bible. In this kind of teaching concerning the Spirit there is no place for the elements that are included in the life-giving Spirit. According to this kind of understanding, at most the Spirit is merely a force or power or a representative of the Father and the Son. Those who hold this concept concerning the Spirit do not realize that according to the Bible the Spirit is the ultimate consummation of the processed Triune God. Many elements have been compounded into this one Spirit. Hence, when this indwelling Spirit anoints us, He saturates our being with all the elements of the processed Triune God. It is in this way that we are regenerated, transformed, and glorified.
14道理不能重生我们，神学不能变化我们。道理可以比作菜单。你上馆子去的时候，会看看菜单。然而，你的目的不是研究菜单－你的目的是吃滋养人的饭食。菜单无法藉著滋养你来变化你，只有你吃的食物才办得到。假定一个人营养不良，结果脸色苍白。要使他脸色变好的方法并不是用化粧品，这样作就像殡仪馆的人所作的。正确的方法是每天用滋养的食物𫗪养人。至终这食物会叫人产生内里的变化，就是生机、新陈代谢的改变，这变化要在健康的脸色上表现出来。同样的原则，我们的变化惟有凭著那灵而产生，不是凭著道理。然而今天许多基督徒注重道理，却不注重在那灵里的生命。没有多少基督徒注意在重生的灵里经历神圣的生命。我们需要对一件事实有深刻的印象：在约翰一书这段话里，对神圣生命的经历是在我们灵里神的灵的事。我们在约壹二章二十八节至三章十节上看见，我们有神圣的出生。藉著这神圣的出生，我们已经接受了神圣的种子。现今我们能以住在神里面，我们也需要住在神里面。当我们住在三一神里面，祂就浸透我们。这不是一件改正或调整的事－这是一件浸透的事。看看布与油漆的例子。我们被三一神浸透，就像布涂上油漆，直到完全被油漆浸透。今天我们的神是膏油涂抹，是神圣的油漆。我们里面所有的不仅是膏油，也是膏油涂抹；不仅是油漆，更是油漆涂抹。当这油漆涂抹在我们里面进行时，油漆就浸透我们，直到我们被油漆泡透了。至终，我们要彻底的被油漆浸透并渗透。这当然不是宗教、道理、神学或教训的事，这乃是三一神这复合、包罗万有、赐生命、内住的灵，在我们的灵里不断的膏抹我们。藉著这膏油涂抹，我们全人的组织就要被经过过程之三一神的一切所是浸透。成为三一神的彰显我们被三一神浸透的结果，就成为祂的彰显。因为我们已经被祂浸透，所以我们彰显祂。就一面说，布被油漆浸透之后，就成了油漆，所彰显的就不是布本身，乃是将布浸透的油漆。同样的，我们彻底被三一神浸透的结果，乃是彰显三一神。特别因著神是义的，当我们彰显祂，我们就彰显祂的义。
14Doctrine cannot regenerate us, and theology cannot transform us. Doctrine may be compared to a menu. When you go to a restaurant, you may read the menu. However, your purpose is not to study the menu—your purpose is to eat a nourishing meal. The menu cannot transform you by nourishing you. Only the food you eat can do this. Suppose a person is undernourished and as a result has a pale complexion. The way to improve his complexion is not to apply cosmetics. To do this would be like doing the work of a mortician. The proper way is to feed him with nourishing food day by day. Eventually, this food will cause an inner transformation, an organic, metabolic change, that will be expressed in a healthy complexion. In the same principle, our transformation can be brought about only by the Spirit, not by doctrine. However, many Christians today care for doctrine and not for life in the Spirit. There are not many Christians who care for the experience of the divine life in the regenerated spirit. We need to be impressed with the fact that in this section of 1 John the experience of the divine life is a matter of the Spirit of God in our spirit. In 2:28 — 3:10 a we see that we have a divine birth. Through this divine birth we have received the divine seed. Now it is possible for us to dwell in God, and we need to dwell in Him. When we dwell in the Triune God, He saturates us. This is not a matter of correction or regulation—it is a matter of saturation. Referring to the illustration of the cloth and the paint, our being saturated with the Triune God is like the cloth having paint applied to it until it is thoroughly saturated with the paint. Our God today is the anointing, the divine paint. What we have within is not only the ointment but the anointing, not only the paint but the painting. As this painting takes place within us, it saturates us until we are soaked with the paint. Eventually, we shall be thoroughly saturated and permeated with the paint. This certainly is not a matter of religion, doctrine, theology, or teaching. This is a matter of the Triune God as the compound, all-inclusive, life-giving, indwelling Spirit in our spirit continually anointing us. Through this anointing the very fibers of our being will be saturated with all that the processed Triune God is. BECOMING THE EXPRESSION OF THE TRIUNE GOD As the result of being saturated with the Triune God, we become His expression. Because we have been saturated with Him, we express Him. In a sense, after the cloth has been saturated with the paint, it becomes the paint and expresses not itself but the paint with which it has been saturated. Like wise, as the result of being thoroughly saturated with the Triune God, we shall express Him. In particular, because God is righteous, when we express Him, we shall express His righteousness.
15习惯的实行义我们已经看过，约壹二章二十九节2:29的『行，』直译是『实行，』意思是习惯且继续不断的作一件事。约翰在二章二十九节不仅是说行义，更是说实行义，就是继续不断且习惯的行义，乃是一种生活的方式。比方说，狗是习惯、不断、不经意的用四脚站立。狗若想要用两腿直立，像人一样走路，牠虽然能彀作到，但不是一种实行，乃是一种暂时的行动。同样的，不信的人可能为著特别的目的行一些义的事，然而我们神的儿女却是自然、习惯、自动、继续、不为甚么目的的行义。我们并非特意要去行义；我们实行义，乃因这是在我们里面之神圣生命的生活。因为我们住在义的神里面，祂正以祂的所是浸透我们，所以我们就不经意且习惯的藉著过义的生活来彰显祂的义。
15PRACTICING RIGHTEOUSNESS HABITUALLY We have seen that the word “practices” in 2:29 means to do something habitually and continually. In John speaks not merely of doing righteousness but of practicing righteousness, that is, of doing righteousness continually and habitually as a way of life. A dog, for example, habitually, continually, and unintentionally stands on four legs. For a dog to try to stand upright on two legs and walk like a man would not be a practice but an attempt to act like a human being. Likewise, an unbeliever may do something righteous for a particular purpose. However, as children of God, we practice righteousness spontaneously, habitually, automatically, continually, and without a purpose. This means that we do not purposely intend to do righteousness; rather, we practice righteousness because this is the living of the divine life that is within us. Because we abide in the righteous God and He is saturating us with what He is, we express His righteousness by living a righteous life unintentionally and habitually.
16但愿我们都对这件事实有深刻的印象：我们藉著神圣的出生，已经接受神圣的种子。现今我们藉著这神圣的种子，能住在我们的神里面。当我们住在祂里面，祂就要以祂的所是浸透我们。因为祂是义的，所以我们要藉著习惯、不经意的实行义，继续不断的彰显神圣的义。这就是藉著神圣出生的美德，实行神圣的义。
16May we all be deeply impressed with the fact that through the divine birth we have received the divine seed. Now through this divine seed we can dwell in our God. As we dwell in Him, He will saturate us with what He is. Because He is righteous, we shall continually express the divine righteousness by practicing righteousness habitually and unintentionally. This is to practice the divine righteousness by virtue of the divine birth